《上清天寶齋初夜儀》

The Shangqing Tianbao Zhai Chuye Yi (Initial Night Rite of the Celestial Treasure Purification) is one of the nine major purification rituals in the Shangqing (Highest Clarity) tradition of Daoism. This scripture primarily elucidates essential methods for practitioners seeking immortality, but it emphasizes that only those who have fully mastered the highest teachings of the Shangqing lineage may perform this ritual—those with intermediate training are not permitted to conduct it.

The ritual serves three main purposes: first, to pray for blessings for the emperor and the state; second, to seek divine favor for ancestors and repent for past transgressions; and third, through the cultivation of perfect merit, to fill one's virtue (De) until achieving ascension to immortality in broad daylight.

The scripture meticulously prescribes the offerings required for participants of different social statuses:

For the emperor:

• Five golden dragons (each weighing five taels)
• Five jade discs (each three inches square)
• Nine bolts of blue-green silk for the east, three of red for the south, seven of white for the west, five of black for the north, and twelve of yellow for the center

(All fabrics must be tightly woven and substantial—thin or flimsy materials are unacceptable)

For nobles and high-ranking officials:

• Five golden dragons (each weighing one tael)
• Five jade discs (size unrestricted)
• One bolt of silk for each of the five directions (blue-green, red, white, black, yellow)

(Again, the fabric must be thick and durable)

For commoners:

• Nine feet of blue-green silk for the east, three of red for the south, seven of white for the west, five of black for the north, and twelve feet of yellow for the center

(The fabric must also be substantial)

The Immortal Lord Qingtong (Green Lad) specifically notes that devout practitioners engaged in long-term mountain retreats need only prepare incense and candles, exempt from golden dragons or colored silks. With pure and sincere devotion, they will naturally attain the Dao.

Ritual procedure:

1. First, inscribe nine sacred texts (Zhenwen) on blue paper using yellow ink

2. Place the inscribed texts on a small altar table at the Celestial Gate (Tianmen)

3. Burn the texts at the Celestial Gate upon concluding the ritual

4. From emperor to commoner, all must light thirty-two celestial lamps on the main altar (one for each deity)

5. The middle and lower altars should prepare lamps according to ability

6. Outside the altar, light lamps for the Twenty-Eight Lunar Mansions, the Five Planets, the Five Destiny Lamps, and the Nine Annual Cycle Lamps

7. Ensure an ample supply of candles in the direction corresponding to one's destiny

(Note: "Celestial Gate" refers to a specific directional position in the ritual space; "sacred texts" are unique Daoist divine scripts; "Immortal Lord Qingtong" is a Daoist celestial being.)

The ritual procedure of the "Shangqing Tianbao Zhai First Night Ceremony" unfolds as follows:

First, the altar is prepared according to the Huanglu Zhai (Yellow Register Purification) standards, with proper door inscriptions and announcement tablets displayed. The patron (zhai host) is then guided before the sacred seat of the Mysterious Master to declare the purpose of conducting this ritual.

The ceremony proceeds sequentially with these rites:

1. Chanting Daoist scriptures

2. Reverently inviting the Three Masters (Daoism's founding patriarchs)

3. Leading participants to the Earth Gate (a specific altar direction) while chanting the "Hua Xia Zan" hymn

4. Purifying sacred water with incantations

5. Reciting the Ascent-to-Altar mantra while entering through the Celestial Gate (main altar entrance)

The ascent mantra conveys: "Heaven and Earth's Qi flows pure, the Three Lights (sun/moon/stars) shine clear. Golden Dao chambers nurture five immortal herbs. Purple auspicious clouds envelop my form, Jade Youths and Maidens commune with my spirit. The Five Directional Emperors manifest together as the Three Lights shine in unison. Riding dragon-cranes, we ascend to the Purple Tenuity immortal palace. May the patron receive blessings for longevity, with messengers swiftly reaching the Shangqing (Highest Clarity) celestial realm."

Following this, incense offerings proceed clockwise to the Five Directions (beginning with East at daytime or North at night), then to the Imperial Altar (divine table), and finally to the Primary Seat (main deity position).

Subsequent rites include:

1. Proper ceremonial bows while visualizing the patriarchs

2. Reciting the Guardian Spirit incantations

3. Striking the ritual drum twenty-four times

4. Conducting the Incense Furnace Opening ceremony

The furnace-opening invocation mentions: "The Five Numinous Sovereigns of Upper Primordiality, the Celestial Worthy of Primordial Unity in Natural Non-Being," along with eighty-one protectors including Golden Youths, Jade Maidens, and Flying Light Dragon Riders. A declaration is made to local earth deities: "We now conduct the Great Shangqing Tianbao Purification for the patron—a three-day ritual with meticulously prepared floral offerings, silks, and golden dragons. We pray the Ten Directional Immortals bestow Golden Elixir (Jindan) and Jade Light upon the patron, that their petitions may swiftly reach the Jade Emperor's sacred hearing."

Finally, the presiding priest declares their ritual rank (e.g., "Your officiant, Minister [Name]") and leads all clergy and patrons in solemn supplication: "We devoutly invite the Limitless Great Dao of Non-Being in Naturalness, the Celestial Worthy of Primordial Commencement, the Jade Emperor of Highest Clarity, the Most High Lord Lao, and all perfected immortals of the four directions—may the assembled celestials of the Jade Capital's golden towers descend to this ritual assembly."

(Note: This represents a key Zhaijiao (purification ritual) in the Shangqing tradition, employing strict liturgical protocols and visualization to invoke celestial blessings. The "Three Masters," "Five Sovereigns," and "Jade Youths/Maidens" referenced are all significant protective deities in Daoism's pantheon.)

This passage is a ritual text from the Shangqing Tianbao Zhai Chuye Yi (Evening Liturgy of the Celestial Treasure Purification from the Shangqing Tradition), describing the invocations during a Daoist zhaijiao (purification ritual). The content can be understood as follows:

First, it enumerates the pantheon of Daoist deities: the Thirty-Two Celestial Emperors, the Twenty-Four High Perfected (immortals of the highest rank), the Three Officials of Heaven, Earth, and Water, the sun, moon, and stars, the Five Sacred Peaks and Four Great Rivers, along with various immortal masters and Dharma protectors.

The patron of the ritual (zhai zhu) devoutly petitions these deities: having heard the principles of cosmic creation, they understand how the Supreme Dao Ancestor disseminates teachings like Dharma rain to cleanse worldly afflictions, steering the boat of compassion to deliver beings from suffering. Thus, the patron reverently prepares the incense altar, arranges lamps, silk offerings, and golden dragon figurines, establishes the ritual space, and participates in the three daily services (morning, noon, and evening).

The presiding Daoist priest humbly declares: though born of mortal flesh, they were fortunate to encounter the profound Dao. They took early vows to cultivate the Way, received talismanic registers (fulu) at the Star Altar, and inherited the liturgical lineage at the Moon Palace. Now ascending the altar to lead the ritual, they fulfill their original vows to propagate Daoist scriptures. All who sincerely turn to the Dao shall have their petitions heard in the celestial realms.

Next, the "green memorial" (qingci, a petition to the deities) is recited, expressing the patron’s sincere prayers for blessings—to liberate the deceased and prolong life and fortune. With genuine vows, the Three Realms (Heaven, Earth, and Water) will bear witness; through repentance, all sages grant forgiveness. Holding incense, the mind turns toward the Void (the source of Dao). Through the three daily services and purification offerings, with exquisite and pure sacrifices, they invite the Perfected of the Three Isles (Penglai, Fangzhang, and Yingzhou) and the Holy Sages of the Ten Directions to descend.

Though the Celestial Vault seems infinitely distant, sincere prayers can reach it; though the Dao is boundless, its profundity can be fathomed. They beseech the deities: witness this repentant heart, heed these words of remorse, and bestow mysterious grace to absolve past transgressions—whether karmic debts from past lives or present misdeeds. May the body be revitalized (with bones at ease and organs harmonious), all spirits pacified, the Dantian (elixir field) show signs of ascension, and the Black Office (underworld) erase their name. May calamities dissolve, auspicious signs appear, grievances resolve, creditors cease litigation, and even unintentionally harmed beings receive liberation. With single-minded focus, the heart turns toward the Mystic Gate (Daoism).

This passage fully captures the core of a Daoist zhaijiao ritual: summoning deities, confessing transgressions, seeking blessings, and liberating the deceased. It reflects Daoism’s religious practice of bridging heaven and humanity through liturgy.

This scripture describes the liturgy and prayer content of the "Heavenly Treasure Purification" (Tianbao Zhai) evening ritual from the Shangqing (Highest Clarity) Daoist tradition. The ceremony consists of several key components:

First, the presiding priest informs the local earth deities (territorial guardians) about the upcoming ritual assembly, requesting that the merits of this Zhaijiao (purification ritual) be reported to the celestial realms. This ensures the prayers reach the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Clarity, Highest Clarity, and Supreme Clarity) and the Jade Emperor's celestial court.

Next comes the veneration of the Ten Directions (cardinal and intercardinal directions, plus zenith and nadir). Each direction receives reverent worship of the "Limitless Great Dao's Heavenly Treasure Primordial Lord" and "Highest Clarity Celestial Worthy," among other deities. The northern direction's liturgy is recorded in full as a template, with other directions following this pattern.

The repentance section follows, where participants collectively confess various transgressions committed in this and past lives, including:

• Disrespect toward sages
• Deceiving others
• Lack of loyalty or filial piety
• Defacing sacred images and scriptures
• Harming innocent creatures

They pray for the Dao's power to dissolve these mountain-like accumulations of karma, hoping old sins may vanish while new blessings arrive.

Subsequent prayers extend blessings to the reigning emperor, wishing for stable rule and enduring national prosperity. Petitions also include officials present, the ritual sponsor (Zhaizhu), and their ancestors, relatives, friends, and teachers.

The ceremony concludes with chanting the "Praise of Pure Subtlety Heaven" from the Yuanshi Santian Zhang (Primordial Three Heavens Verses). This poetic hymn depicts celestial wonders: the mysterious Qi of Yuanshi Tianzun (Primordial Celestial Worthy) permeating the void, radiant light nourishing all beings, the seven stars shining, immortal youths dancing amid fragrant clouds, and the sacred assembly of perfected beings.

[Note: This represents classic Daoist ritual literature, integrating repentance, blessings, and hymns through structured liturgy to bridge human and divine realms, achieving the dual purpose of dispelling misfortune and invoking blessings.]

Interpretation of the "Shangqing Tianbao Zhai Initial Night Rite" in Plain Language

[The Clarity of Dawn and Dusk]

The cycles of heaven and earth follow their own rhythms (the "nines and nines" refer to kalpic cycles, the "threes and threes" to moments of deliverance), much like trees wither and flourish. Though heaven and earth will eventually converge, only by cultivating the "Dongming Zhengyi Method" (the core practice of the Shangqing tradition) can one transcend calamity. Diligent study of the "Six Celestial Scripts" (six types of Daoist talismanic texts) leads to the attainment of the "Great Peace," returning to the void of the origin and following the guidance of the sacred lords.

[Hymn of the Yu Yu Heaven]

A numinous wind arises from the west, auspicious clouds gather in the east, and the three primordial Qi (the Mysterious, Original, and Primal Qi, emanations of the Celestial Worthy of Primordial Beginning) illuminate the jade isles of the immortal realm. Fragrance drifts with the smoke, five-colored blossoms dance on the breeze, and in an instant, the light fills the ninefold heavens. Immortal trees reflect the crimson sun, golden flowers chase the bright moon—among them, immortal youths gather divine herbs, clad in feathered robes and tied with azure sashes. They roam the peaks of ten thousand mountains, feasting freely in green chariots. Steering the celestial wheels of the nine heavens, they move without beginning or end. In their left hands, they hold the documents of the Three Heavens; in their right, they command the armies of the Six Heavens. Harmonizing Qi to return to emptiness, the six salvations (six methods of deliverance) align with celestial destiny. Kalpas have their fixed measures—who can foresee success or failure? Floodwaters drown the celestial net (the "cloud-web" symbolizes cosmic order), and all things between heaven and earth are destroyed. Corpses drift with the waves, solitary souls vanish without a trace. Lamenting the cycle of life and death, one comes to treasure the True Dharma. Those who cultivate with diligence will have their names recorded in the Eastern Florescence paradise (abode of the Emperor of Eastern Florescence). Rejoice, for those who hold the white registers (records of immortal candidates) shall celebrate together in the age of Great Peace.

[Hymn of the Great Crimson Heaven]

The celestial gates revolve with the Dao of Heaven, and the Five Phases (Five Qi) give birth to the Three Subtleties (Jing, Qi, and Shen). The purple portals exhale jade tablets; the golden gates receive divine light. The Eight Winds (Eight Convergences) merge into True Qi, illuminating the depths of the underworld. Beyond the ninefold heavens, the morning star hangs high. The Three Lights (sun, moon, stars) return to emptiness; the Four Seasons (Four Phases) follow celestial timing. The River God (River Marquis) records with his brush as the Five Phases shift unseen. The six salvations transcend kalpas, and when Qi reaches its zenith, it returns. Demons fill the skies, and malevolent forces vie for power. The people suffer disasters, and the piled corpses bring grief. Marvelous indeed are the scriptures of the True Dao—they endure through kalpas, never fading. When the time comes, we shall meet at the ninefold celestial gates. Together we vow for Great Peace, soaring aloft without need for wings.

[Threefold Bows]

With utmost reverence, we bow to:

1. The Supreme Celestial Worthy of Primordial Beginning (Tianbao Yuanjun)

2. The Thirty-Six Shangqing True Scriptures and the Huangshu Numinous Texts

3. The Three Supreme Venerables (the Sanqing), the Mysterious Masters, and all perfected immortals

[Reaffirmation of Divine Titles]

We pay homage to the origin of the Dao—formless and spontaneous—including:

The Celestial Worthy of Primordial Beginning (Tianbao Yuanjun), the Jade Emperor, the Most High Lord Lao, the celestial ministers, and all divine officials of the Three Realms.

(Note: The "six salvations" may refer to the six practices of giving, precepts, etc.; the "Three Heavens" are the Qingwei, Yu Yu, and Great Crimson Heavens, realms of the Sanqing; the "Six Heavens" denote the desire-realm heavens. Through hymns praising the Three Pure Heavens, the rite emphasizes the power of the True Dharma to transcend kalpas, concluding with veneration of the deities to complete the ritual.)

This is a passage from the Shangqing (Highest Clarity) school's nighttime Zhaijiao (purification ritual) liturgy, consisting of three main sections:

The first part is the presiding priest's personal declaration:

"As a cultivator of the Dao, I have been blessed to receive the teachings of the great Way, with spiritual roots planted in past lives. Now wearing authentic talismans (Fulu), I possess precious Daoist methods. When first initiated into the Dao, I vowed to propagate its profound mysteries. Today I prepare this purification offering, presenting incense to the Eight Scenes (Daoist celestial realms), lighting a thousand lamps, and praying devoutly before the sacred throne, gazing toward the azure heavens. I humbly request the Most High Pure Ones and other divine immortals to witness this sincerity, blessing my cultivation path to remain unobstructed by demonic hindrances, and to receive the protection of ten thousand sages."

The second section contains the "Eight Petitions":

Addressing the Jade Emperor, Primordial Lord and other deities with eight aspirations:

1. To ascend and become immortal

2. For harmony between heaven and earth

3. To share the longevity of the Five Sacred Mountains

4. For ancestral sins to be absolved

5. To sever the cycle of rebirth

6. For perfect wisdom

7. To subdue malevolent spirits

8. To eternally partake of celestial nectar

The third section is the deity farewell ceremony:

Summoning various celestial officials (Golden Lad Messengers, Five Sacred Mountain deities) to descend upon the altar and bless the ritual host. May the incense smoke convey these prayers swiftly to the Jade Emperor's divine hearing. The ceremony concludes with a circumambulation hymn as the deities return to the celestial realms. The verses depict the wondrous immortal realm: jeweled trees radiating splendor, sun and moon illuminating brilliantly, carefree immortals dwelling in formless palaces, where adepts attain eternal life.

Note: This forms the initial night segment of the "Three Dawns" purification ritual (Sanchao zhai), communicating with deities through incense burning, scripture recitation, and vow-making to dispel calamities, prolong life, and liberate ancestral souls. The "nine ancestors" refer to one's lineage ancestors, while the "six heavens" denote realms where malevolent spirits gather.

The Shangqing Tianbao Zhai Chuye Yi (Nighttime Purification Ritual of Celestial Treasure from Highest Clarity) describes the scene of a Daoist nighttime zhaijiao (purification ritual):

Phoenixes circle in the sky with mournful cries, while the Supreme Lord Lao (Laozi, the highest Daoist deity) attends to affairs in his celestial palace (Xuangong). Numerous perfected beings (zhenren, realized adepts) chant the Dongjing (Cavern Scriptures). The participants burn incense, bow in reverence, and circumambulate the palace three times to the left before returning to their elevated seats.

The Celestial Worthy (Tianzun, venerated deity) should respond to the congregation's prayers, wholeheartedly propagating the great Dao (the Way) to bring peace to the world. After completing the ritual at the altar, those cultivating immortality (xiuxian practitioners) must depart through the Earth Gate (dihu, ritual exit).

The scripture states: When blessings and longevity fade, names may fall from the immortal registers. Yet by decree of the Celestial Emperor, all beings can attain rebirth across countless kalpas (eons). As the ritual concludes, all divine beings return to their stations, and tranquility pervades the ten thousand realms. Subsequently, numinous beings descend once more, appearing before the Mystic Master (xuanshi, presiding priest) to receive gratitude before dispersing.

(This concludes the Shangqing Tianbao Zhai Chuye Yi)